The Radical Reformation in Münster

False Prophets and Preachers

FalseProphets-Mackay.indb 1 6/10/16 10:02 AM Habent sua fata libelli Early Modern Studies Series General Editor Michael Wolfe Queens College, CUNY Editorial Board of Early Modern Studies Elaine Beilin Raymond A. Mentzer Framingham State College University of Iowa Christopher Celenza Robert V. Schnucker Johns Hopkins University Truman State University, Emeritus Barbara B. Diefendorf Nicholas Terpstra Boston University University of Toronto Paula Findlen Margo Todd Stanford University University of Pennsylvania Scott H. Hendrix James Tracy Princeton Theological Seminary University of Minnesota Jane Campbell Hutchison Merry Wiesner-Hanks University of Wisconsin–Madison University of Wisconsin– Milwaukee Mary B. McKinley University of Virginia

FalseProphets-Mackay.indb 2 6/10/16 10:02 AM Early Modern Studies 18 Truman State University Press Kirksville, Missouri

tsup.truman.edu

Cover art: Johann Karl Ulrich Bähr, Jan van Leiden tauft ein Mädchen. Oil on canvas, 1840. Westphalian State Museum of Art and Cultural History. Cover design: Teresa Wheeler

Library of Congress Cataloging-in-Publication Data

Names: Gresbeck, Heinrich, active 1540. | Mackay, Christopher S., 1962– Title: False prophets and preachers : Henry Gresbeck’s account of the Anabaptist kingdom of Münster / [translated and annotated by] Christopher Mackay. Other titles: Berichte der Augenzeugen über das münsterische Wiedertäuferreich. English Description: Kirksville, Missouri : Truman State University Press, 2016. | Series: Early modern studies ; 18 | Includes bibliographical references. Identifiers: LCCN 2015042883 (print) | LCCN 2016006745 (ebook) | ISBN 9781612481418 (library binding : alkaline paper) | ISBN 9781612481425 () Subjects: LCSH: Gresbeck, Heinrich, active 1540. | Anabaptists—Germany—Münster in Westfalen—History—16th century. | Münster in Westfalen (Germany)—Church history—16th century. | Münster in Westfalen (Germany)—History—16th century. | Germany—History—1517-1648. Classification: LCC BX4933.G3 G7413 2016 (print) | LCC BX4933.G3 (ebook) | DDC 943/.5614031—dc23 LC record available at http://lccn.loc.gov/2015042883 [replace CIP end] last number flush right

No part of this work may be reproduced or transmitted in any format by any means with- out written permission from the publisher. The paper in this publication meets or exceeds the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48–1992.

FalseProphets-Mackay.indb 4 6/10/16 2:15 PM Kelliae carissimae ac de me optime merenti, cuius ocelli, siquid desit meis, supplent!

FalseProphets-Mackay.indb 5 6/10/16 10:02 AM Contents

Introduction: The Radical Reformation in Münster ...... 1

Origin and Narrative of the Rebaptism at Münster in Westphalia That Took Place in the Year 1535...... 49

Appendix...... 285

Bibliography...... 297

Index...... 301

Index of Scripture References...... 314

About the Author...... 317

vii

FalseProphets-Mackay.indb 7 6/22/16 2:13 PM Illustrations

Plate 1: Christoffel von Sichem (1546–1624), John Matthias, copper engraving, ca. 1605/6 (© Stadtmuseum Münster). Plate 2: Heinrich Aldegrever (ca. 1502–55/61), John of Leiden, copper engraving, 1536 (© Stadtmuseum Münster). Plate 3: Anonmyous, after a portrait by Heinrich Aldegrever (ca. 1502–55/61), John of Leiden, woodcut printed in Nuremberg (© Landschaftsverband Westfalen-Lippe). Plate 4: Anonymous, after a portrait by Heinrich Aldegrever (ca. 1502–55/61), Diewer of Haarlem, woodcut (© Landschafts- verband Westfalen-Lippe). Plate 5: Heinrich Aldegrever (ca. 1502–55/61) Bernd Knipper- dolling, copper engraving, 1536 (© Stadtmuseum Mün- ster). Plate 6: Daniel Hopfer (ca. 1470–1536), A landsknecht with his wife, etching (© Stadtmuseum Münster). Plate 7: Hans Burkmair the elder (1473–1531), Group of landsknechts, woodcut (© Stadtmuseum Münster). Plate 8: Erhard Schön (after 1491–1542), Siege of Münster, woodcut (© Stadtmuseum Münster). Plate 9: Max Geisberg (1875–1943), The Cross Gate as it would have appeared in 1535, drawing, ca. 1900 (© Stadtmuseum Münster). Plate 10: One-thaler coin, obverse (author’s collection). Plate 11: One-thaler coin, reverse (author’s collection).

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Plate 12: Opening page of the Gresbeck manuscript (© Stadtarchiv Köln). Plate 13: Pages from the end of the Gresbeck manuscript (© Stadtarchiv Köln). Plate 14: Everhard Alerdinck (1598–1658), Bird’s eye view of Münster, 1636 (© Stadtarchiv Münster).

FalseProphets-Mackay.indb 10 6/10/16 10:02 AM Introduction The Radical Reformation in Münster

Late one night in late May 1535, five men warily snuck out of the besieged city of Münster. One man became separated from the group. He wandered in the dark, trying to avoid the enemy troops in the trenches, but eventually decided to give himself up and hope for the best. This man, Henry Gres- beck, was to play a major part in the recapture of the city from the Anabap- tists. He would also write the only eyewitness account of what had gone on in the city for the preceding fifteen months. Gresbeck addressed his account to the prince-bishop, possibly to explain his role in the Anabaptist rebellion and his importance to the eventual capture of the city. Gresbeck’s original manuscript seems to have disappeared into the prince-bishop’s ar- chive (eventually turning up in the archives in Cologne). His account had no effect on the sixteenth-century treatments of the events in Münster; it was only rediscovered in the mid-nineteenth century. That account is here translated into English for the first time. The best-known surviving source for the events in Münster was written a generation later by the schoolmaster Herman von Kerssenbrock, who was a boy at the time of the Anabaptist regime and fled the city. He wrote his history in Latin a generation later (in the 1560s), partly using archival information but mostly by borrowing from earlier historians. Kerssenbrock’s magisterial work eclipsed not only the influence of earlier historians, but also the knowledge of Gresbeck’s eyewitness account. It was only with the 1853 publication of Gresbeck’s account in a collection of documents edited by C. A. Cornelius that his involvement in the

FalseProphets-Mackay.indb 1 6/10/16 10:02 AM 2 Introduction

fall of the city came to be generally known. Cornelius based his edition of the Low German on two derivative manuscripts. One was a heavily edited copy of Gresbeck’s account from the ducal library in Darmstadt and the other a copy that was edited and converted into High German from a library in Meiningen. Cornelius was unable to consult another manuscript of Gresbeck that was located in Cologne. I have used a copy of the original manuscript that Gresbeck submitted to the prince-bishop to prepare a much better edition of the original text, and that text is the basis of the following translation. The Cologne manuscript appears to be the original manuscript Gresbeck had submitted to the prince-bishop. The translation presented in this volume is based on that early copy. The narrative presented in Gresbeck’s retrospective account is not with- out its own difficulties, but not only does it give us the perspective of a common man on very unusual events, it is also the only account written by a man who actually witnessed these events with his own eyes. To judge by his account, Gresbeck was a keen observer of events around him, and he presents his story with verve and humor. 1. The Münster Rebellion

The Anabaptist regime in Münster was brief—from February 1534 to June 1535—and the fact that the city was under siege resulted from one of the most remarkable events of the early Reformation in Germany.1 In the years before 1533, the city of Münster was gripped with reforming fervor, which was adopted in part by the dignitaries of the local city council. The city was under the control, however, of the prince-bishop of Münster, who held both religious and secular powers. The city council had extorted wide-ranging privileges that amounted to autonomy from the newly appointed Bishop Francis of Waldeck in 1533, but these would prove to be short-lived. The Reformers were intent on going much further in their religious innovations

1. For a short (generally narrative) introduction to the events in Münster, see Klötzer, “Melchi- orites and Münster.” For the general history of the city in the late medieval and early modern period, see Lutterbach, Der Weg in das Täuferreich. Arthur, Tailor-King, is an unreliable popularizing treatment. Due to disputes with the city council of Münster at the time, Kerssenbrock was unable to get his work published, and it remained in manuscript form until the Latin text was finally published in 1899, edited by Detmer on the basis of one particularly good manuscript. (I’ve been informed by Berndt Thier of the Stadtmuseum Münster that other good early witnesses [i.e., other versions] to the Kerssenbrock text have come to light, but the new textual information provided by them has not been published.) The only modern translation of Kerssenbrock’s work is my own: Kerssenbrock, Narrative of the Anabaptist Madness, ed. Mackay.

FalseProphets-Mackay.indb 2 6/10/16 10:02 AM The Radical Reformation in Münster 3

than the Lutheran-inspired members of the city council were willing to go. One particularly noteworthy element in the Reformers’ beliefs was the rejection of infant baptism. They believed that baptism had to be voluntarily undertaken by responsible adults. Since at that time pretty much every- body would have received baptism as an infant, anyone who underwent a new baptism as an adult was a rebaptizer, or Anabaptist (Wiedertäufer in modern High German, the literal translation of the Latinate anabaptista). At this time, there were throughout the areas to the west and north of Münster (the Low Countries and Frisia) many followers of Melchior Hofman, who held religious views of a distinctly radical nature, including a belief that the apocalypse was close at hand. Hofman himself was under arrest in Strasburg, but the radical adherents of his views took control of the Münster council during the regular elections in February 1534, and soon moved to expel from the city all those who did not actively support their agenda. The result of this was that many men fled the city, leaving their wives behind to guard the family property. The radical Anabaptists were now in firm control of the city. The radicals’ leader was a huge, charismatic man from Holland named John Mathias. Under his leadership, the inhabitants organized a military force to defend themselves and undertook raids against neighboring towns. After Mathias died in one such raid around Easter, control of the city was assumed by a biblically inspired council of twelve elders. During this early period of Anabaptist rule, a sort of communal form of ownership was dic- tated for the city. On the grounds that it was wrong for one Christian to have more than another or to take advantage of a fellow Christian through shady dealing, coins and precious metals (gold and silver) were confiscated; food and clothing were added to the list of items to be held in common and doled out to the populace on an as-needed basis by public officials. The prince-bishop responded to what he took to be disobedience on the part of his subjects by gathering an army. He stationed his troops outside the city, hoping for an opportunity to retake the city. A major assault in May failed because some of the troops attacked prematurely. Another assault in late August came to grief in the face of stiff resistance from the defense. The prince-bishop’s finances were now exhausted, and he sought the assistance of neighboring princes. They agreed to fund the military campaign against the city, but took over command of the opera- tion, which they placed in the hands of Count Wirich of Falkenstein. In the fall, the expensive steps were finally taken to fully surround the city

FalseProphets-Mackay.indb 3 6/10/16 10:02 AM 4 Introduction

with a complete circuit of manned trenches, eventually cutting it off from the outside world. Meanwhile, their seemingly miraculous success in driving back the assault on the city in August led to exaltation among the Anabaptists in Münster. In the aftermath of John Mathias’s death, John of Leiden, a one- time tailor, had assumed leadership of the radicals. He was seen as the in- strument of God’s expected victory over his foes, and he soon instituted a full regal court. A prominent figure in the court was Bernard Knipperdoll- ing, a member of the traditional ruling class of Münster who had taken the radicals’ side in the religious disputes of previous years. Both John of Leiden and Knipperdolling used state violence to suppress opposition to the Anabaptist regime. The radicals did not face resistance only from outside. The radicals caused widespread discontent in July 1534 when they abolished traditional monogamous marriage and replaced it with a polygamous scheme based on Old Testament precedents. A more practical reason for the innovation may have been the large excess of adult females compared to males. This surprising move was bitterly opposed by many and produced a revolt in the city, which the Anabaptists managed to put down only with difficulty. In the fall, before the city was put under a tight siege, embassies were sent out to neighboring communities to stir up revolt. These embassies were uniformly unsuccessful, and the envoys put to death. By the winter of 1535, things were looking bad for the Anabaptists. Their king hoped to stir up revolution among sympathizers in the Low Countries, but these expec- tations proved to be as illusory as the efforts to convert the towns around Münster. By the springtime, while the king’s court was still living rather comfortably on the confiscated provisions of the community, the regular populace was beginning to suffer from starvation and there was widespread discontent. The king resorted to appointing “dukes” who were supposed to rule the earth in the king’s name after the final victory of the Anabaptists. In practice, their purpose was apparently to keep the growing dissatisfac- tion with the king’s rule under control. It was under these circumstances of desperation and suppression that the five men mentioned above were driven to flee the city. Two of these men had plans to capture the city: Henry Gresbeck, a local cabinetmaker, and Little Hans of Longstreet (Henseken van der Lan- genstraten), a renegade soldier from the prince-bishop’ s army who had fled to the city but later regretted his decision. After the men became separated,

FalseProphets-Mackay.indb 4 6/10/16 10:02 AM The Radical Reformation in Münster 5

Gresbeck revealed his plan to the officers in the pay of the neighboring princes, while Little Hans was eventually put in touch with the prince- bishop by his former commander. Both Gresbeck and Little Hans collab- orated in preparations for the attempt to seize the city through a secret nighttime assault on the city’s massive defenses, but only Little Hans took an active role in implementing the plan, leading the troops into the city. At first, the closing of a gate locked the first wave of troops in the city, and a battle raged throughout the final hours of the night. Eventually, however, additional troops from outside gained entry, and the Anabaptists surren- dered. Many were slaughtered at the time of the town’s capture, and after three days of plunder by the victorious troops, the Anabaptists’ property was confiscated. John of Leiden, Knipperdolling, and one other of the king’s main supporters were put to death in February 1536. Little Hans was hailed by the prince-bishop for his role in the city’s capture, and he figures prominently in the surviving accounts written by the Anabaptists’ enemies. Gresbeck, on the other hand, is entirely ignored in these accounts. In order (it would seem) to vindicate his role in the city’s capture (and presumably to gain restitution for his confiscated property), Gresbeck wrote his long account of the Anabaptist episode in Münster. 2. Religious Background

Though there were certainly some challenges to its claims, the Latin-speaking Roman Catholic Church of the later Middle Ages was dominant throughout Western Europe until the Augustinian monk and theology professor Mar- tin Luther began in 1517 a series of attacks on practices and doctrines that quickly developed into the widespread rejection of the traditional church and the establishment in many places in northern Europe of new forms of ecclesiastic organization.2 Although the Anabaptists shared many ideas with the earlier Reformers, their distinctive interpretations set the radical reformers of Münster at odds with the more conservative Lutherans.3

2. For a good general introduction to the state of the medieval church on the eve of the Refor- mation, see MacCulloch, Reformation, 3–52. For the medieval church in general, see Logan, History of the Church. See Duffy, Siege Warfare, for an extensive (if biased) discussion of the sorts of popular piety that the Reformers objected to (the treatment is, of course, of English practices and beliefs, but these wouldn’t have been greatly different from those in Germany). 3. For the classic treatment of the “radical” reformation, see Williams, Radical Reformation. For a

FalseProphets-Mackay.indb 5 6/10/16 10:02 AM [1r] Origin and Narrative of the Rebaptism at Münster in Westphalia That Took Place in the Year 1535

Overview of the work1

This is the beginning of the rebaptizing at Münster in Westphalia: how the burghers opposed one another, how those burghers who accepted rebaptism ruled together with a priest called Bernard Rothman2

1. Though the original manuscript is clearly divided into distinct sections with one exception (fol. 38v), no headings are given. To make the overall flow of the account clearer, headings have been added by the editor. These appear in bold to indicate their status as an addition to the original text. 2. For Rothman’s early history, see Kerssenbrock, Anabaptistici furoris, ed. Detmer, 160–64; for the extensive corpus of his writings, see Stupperich, Die Schriften B. Rothmanns; for a general treatment of his role in the early stages of religious strife in Münster, see Lutterbach, Der Weg in das Täuferreich, 67–89. Of comparatively humble origin (his father was a blacksmith), Rothman enjoyed the support of a relative who was a vicar of the college of St. Maurice’s. After serving as a schoolmaster in Warendorf (a small town east of Münster), he got a university education at Mainz, and in 1524 was appointed as priest at St. Maurice’s outside the city. He was sent off to Cologne to strengthen his already dubious orthodoxy (the university there was a model of conservative rectitude), but instead he went to various centers of reform thought such as Wittenberg and Strasburg. In July 1531, he returned to St. Maurice’s and in January 1532, was installed in St. Lambert’s in the city (Kerssenbrock, Anabaptistici furoris, ed. Detmer, 192). From then on, his radical preaching became a constant source of friction between the prince-bishop, who wished to curb his incitements to reject orthodoxy, and the city council, which wished to protect him (or at least was compelled by Rothman’s popularity to adopt this position). He increasingly fell under the influence of the Anabaptist ferment, and in January 1534 had himself rebaptized by emissaries of John Mathias. He then became a major leader in the Anabaptist regime in Münster. Although Rothman was supported by a number of other radical preachers, he clearly made the strongest impression on Gresbeck, being the only preacher to appear throughout in his account. His

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(Stutenberent3), and Knipperdolling,4 and some other burghers and all his [Knipperdolling’s] adherents, how the other burghers and the clergy were opposed to this and had to depart from them, abandoning everything that they had, and how they [the rebaptizers] eventually chased the other burghers from them on a Friday, and how their own lord, the bishop of Münster, Osnabrück, etc., Count Francis of Waldeck,5 besieged the city with cavalry and landsknechts6 in order to take the city of Münster and to punish the rebaptizers, and how there were Hollanders and Frisians in Münster, who made themselves out to be prophets (John of Leiden7 was a tailor and made himself out to be a prophet, and he was eventually chosen as king by the rebaptizers; John Mathias8 was another Hollander who made

fate at the time of the capture of the city is unclear (the literary sources uniformly claim that he changed into military gear at the time of the final assault on the city and died in combat, but his body was never found and efforts were made in the years after the city’s fall to track him down; see ibid., 842n1). See also Kirchhoff, Die Täufer in Münster, 585. 3. For the derivation of the nickname, see Kerssenbrock, Anabaptistici furoris, ed. Detmer, 422. The first half of the name comes from a Low German wordstuten ( ) for “white bread.” As part of the rejection of traditional practice, he would give out pieces of this bread in place of the normal commu- nion wafers, and he was happy to take pieces of it to people who had been unable to attend the informal Anabaptist ceremony that replaced the traditional mass. The second half is simply the Low German form of the name “Bernard.” Hence, the name means something like “White Bread Bernie.” Given the derivation, the name must have been meant to be disparaging, and it obviously struck Gresbeck’s fancy, as he normally uses it when referring to Rothman. 4. Bernard Knipperdolling was a prominent member of the patrician class that dominated the city council of Münster, and had long had radical religious inclinations (Kerssenbrock, Anabaptistici furoris, ed. Detmer, 323). He was an elector in the selection of the city council in 1533 (ibid., 392), and was made burgher master of the Anabaptist city council chosen on February 23, 1534. He was a prominent supporter of the Anabaptists in general and of John of Leiden’s regime in particular. He is a particular focus of Gresbeck’s animosity, as he views Knipperdolling as the leader of the local supporters of the Anabaptist government and a major impediment to the supposed efforts of the locals to overthrow the Anabaptist control of the city. See also Kirchhoff, Die Täufer in Münster, 335. 5. Francis of Waldeck (1491–1553), a younger son of the count of Waldeck, was intended from youth to pursue an ecclesiastical career. Already bishop of Minden, he was elected bishop of Münster by the cathedral chapter in 1532, but (as noted below) had a hard time asserting his authority in the bishopric. He was a vague supporter of reform, but certainly was not going to allow it to threaten his traditional prerogatives as the secular and ecclesiastical head of his bishopric. 6. For the sense of “Landsknecht,” see introduction, section 3.2. In this case, the landsknechts were hired for the service of prince-bishop Francis in his siege of Münster. 7. John of Leiden is one of the central figures in Gresbeck’s tale. The illegitimate son of a judge, he pursued a number of careers early in life, including teaching oratory and acting as a tailor (for his early life, see Kerssenbrock, Anabaptistici furoris, ed. Detmer, 640–46). He became a trusted lieutenant of John Mathias, and visited Münster in the fall of 1533. He returned on January 13, 1534, and continued to serve Mathias. Upon Mathias’s death, John of Leiden took over his leadership (as well as his wife), and in the late summer became the king of the besieged town. 8. John Mathias (Matthias, Matthijs) was a baker of Haarlem in Holland who became a major figure in the Melchiorite ferment in the Low Countries. There, Mathias gradually usurped the authority of the absent Hofman (in 1533, Hofman was arrested in Strasburg, remaining in prison until his death) among his followers, and asserted that the overthrow of the godless and the establishment of the millenarian regime on earth was at hand (see Deppermann, Melchior Hoffman, 333–39). In Jan-

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himself out to be a prophet; and some of the other Hollanders and Frisians who made themselves out to be preachers), and how these men in Münster ruled and how they eventually dealt with the common people, and what they intended with the baptism, and how they betrayed the common people, doing away with their lives and property and everything that they had, and that they destroyed the churches and monasteries. Opponents of Anabaptism flee the city

At first, when the baptizing first started at Münster, some of the burghers and women straightway got ready to get [1v] out of the city and take along what they could drive and carry away. Eventually, no one could have anything driven or carried out. The rebaptizers sat every day at the city gates and examined what people were leaving the city at the gates and what they were taking with them. If they had with them more than just what was on them, they took away what the people had from them.9 They cut off the golden hooks from the women’s collars and the buttons from their sleeves, and they couldn’t take with them more than just what they had on. Burial of an Anabapist

They buried a dead man outside the city gate in the countryside. This dead man didn’t deserve to lie in the churchyard among godless people since he was a rebaptizer.10 When it happened that they buried the dead man in the countryside, the burghers and the women withdrew from the city, and things began to be ready for the rebaptizers to hold the city by themselves.11

uary 1534, emissaries of Mathias baptized Rothman, and from then on the Anabaptists had become increasingly assertive in Münster. In early February 1534, Mathias himself arrived in the city and then led the Anabaptists until his death in April (see 25v–27r). Note that chronologically Mathias should appear before John of Leiden, but here Gresbeck introduces the latter first as the more prominent figure in his account. 9. See Kerssenbrock, Anabaptistici furoris, ed. Detmer, 503–4, for a description of similar treatment of those who left the city starting on February 12, 1534, in the aftermath of the temporary settlement between the Anabaptists and their opponents (9r–v). Presumably, Gresbeck has the same period in mind. He apparently just launches in medias res with the Anabaptists dominant in the city in early February 1534. 10. This sentence reflects the thinking of the Anabaptists. 11. This seemingly insignificant incident appears to serve the purpose of conveying Anabaptist attitudes in the period prior to their takeover of the city government in late February 1534.

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Anabaptists’ mania and their seizure of the city council

When it began to get dark in the evenings, the rebaptizers would run through the streets and shout, “Confess and repent! God is going to punish you!” and “Improve yourselves!” They shouted, “Father, Father, grant, stamp out, stamp out the godless! God will punish them!” As it was, God punished and stamped out them. Some people in the city would say [2r] that the rebaptizers had hired the criers to cry this way through the streets in the evenings and nights so that they would terrify the people and lead them astray. They would also preach at night in houses. They would gather together at night, and wouldn’t preach during the day. For they didn’t yet have possession of the city, but they did have sufficient possession of it.12 They had the keys to all the city gates, and every night they closed off all the streets and lanes with iron chains.13 They kept on with this closing until they chased away their opposition, which they eventually did. As soon as they’d chased away the burghers and clergy, both young and old, they no longer closed off any streets at night. Then they were a single people and were lords of the city of Münster. Who- ever didn’t wish to remain had to depart from the city or they would have killed them. They would certainly have driven out their opposition before the Friday, but they didn’t wish to do this before they’d chosen a new council. In Münster, the new council was chosen on the first Monday in Lent, and they wanted to wait until then. When this Monday in Lent arrived, they dissolved the old council and chose a new one. These men were on the side of the other rebaptizers. Knipperdolling and Kibbenbrock14 as burgher masters and the other councilors belonging to the rebaptizing were chosen in the same way as a council is chosen in the cities.15

12. In this not terribly clearly expressed thought, Gresbeck seems to distinguish the period starting on February 23, when they took over the city council, from the immediately preceding period when they were strong enough to throw their weight around but hadn’t yet taken official control of the city. 13. This is also mentioned in Kerssenbrock, Anabaptistici furoris, ed. Detmer, 477. 14. Gerard Kibbenbrock was another patrician of radical religious inclinations and was consid- ered one of the leading Anabaptists (Kerssenbrock, Anabaptistici furoris, ed. Detmer, 323). He was an elector for the selection of the city council in 1532 (ibid., 271), a member of the council in 1533 (ibid., 392), and became burgher master in the Anabaptist council elected on February 23, 1534 (ibid., 519). He served as building superintendent (Baumeister) under the regime of the twelve elders (ibid., 585), but his stock seems to have fallen once John of Leiden became king, as he was merely the king’s food taster (ibid., 648). He was killed at the time of the city’s capture (ibid., 850). He had two wives (ibid., 626n3). See also Kirchhoff, Die Täufer in Münster, 330. 15. For the election, see Kerssenbrock, Anabaptistici furoris, ed. Detmer, 519–20. The new coun-

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Stutenberent is the cause of the strife

[2v] One time, the burghers of Münster made a raid from the city. This marching out took place three years or so earlier, before the baptizing took place in the city.16 They captured a councilor of My Gracious Lord of Mün- ster’s, some canons, and some noblemen who resided in Münster and were burghers in the city.17 They hauled them at night from a town called Telgte, which lies one mile from Münster.18 I can’t say anything more about what the situation was with this.19 But at that time the priest Stutenberent was outside the city, and would preach in a village called St. Maurice’s, which was a benefice of the cathedral chapter and lay two shots’ distance from Münster.20 When this priest would preach, the people in Münster would come out from the city and hear him preach. Eventually, the priest came into the city and preached, as you’ll eventually hear. This business was in- troduced over time in this way, and it happened so quickly that things couldn’t be set back again. That such a very great disagreement arose in the city of Münster among the council and among the burghers and clergy was caused by this priest with his preaching. So this priest is the real reason why such a disagreement arose in Münster. Foreign Anabaptists come to Münster, and their prominent local supporters

The Hollanders and Frisians then arrived. These criminals from other lands who couldn’t remain anywhere else moved to Münster and gathered there, so that a sinister faction came together from all lands. The leaders of the

cil was chosen on February 23, 1534, and the offices were assigned the next day. 16. For this raid, which took place during the early hours of December 26, 1532, see Kerssen- brock, Anabaptistici furoris, ed. Detmer, 339–43. As a result of the capture of highborn hostages by the city council of Münster in this treacherous act, the prince-bishop (the newly installed Francis of Waldeck) came to an agreement on February 14, 1533, with the Lutheran-dominated city council that granted the city virtual autonomy (for the terms, see ibid., 374–78). This agreement was abrogated with the Anabaptist takeover and the prince-bishop’s subsequent capture of the city by force. As for Gresbeck’s statement that this took place “about three years” before the baptism, this is perhaps just a mistake of copying, the text’s Latin numeral iij being an error for ij. 17. For the list of men captured, see Kerssenbrock, Anabaptistici furoris, ed. Detmer, 342. 18. A “common German mile” was much larger than the corresponding English unit, equaling 4.6 of the latter (and 7.42 kilometers). 19. Seemingly, this raid is mentioned only to illustrate the strife that Rothman is held to be responsible for. 20. According to Kerssenbrock (Anabaptistici furoris, ed. Detmer, 73), the exact distance was 93 paces!

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“n” following a page number indicates a note on that page; plates (pl.) are located between pages 150 and 151.

A polygamy, 110; starvation, 186, 188–89 alphabet, described/explained, 211– Bockelson, John, 12–14 12n545 Boekbinder, Bartholomew, 11, 12, 61n50 Anabaptists of Münster. See rebaptizers Boetmester, Big John, 229 anticlericalism/anti-monasticism, 57–58 Boetmester, Kurt, 229 apocalypticism, 9–12, 16–18, 156–58 Bonttorpt, Bernard, 230 arson, against St. Maurice’s, 68–69 Bonttorpt, John, 230 artillery, 27, 102–5, 107–9, 127, 132–33, Borcken/Borchardes, Jaspar, 228, 228n644 183, 288, 295 burghers (Bürger) exiled from Münster, 24, Averall, daughter of Diewer, 214n555 242, 255 B Bussenschutte, Til, 103n178, 226 Baesscher, Kurt, 228, 228n647 Butermaens, Everet, 230 Baesser/Balsser/Boesser, Claus, 228n647, C 229, 229n656 Calenburg, Jodocus, 229n658 baptism calendar usage, 292n35, 293n27, 293n39 abuse of, by rebaptizers, 112n208 Capito, Wolfgang, 10 adult believers’ (rebaptizers), 3, 6–7 Carl (fool at parody of mass), 204 ban lifted on All Saints’ Day, 12 Caterberg, John, 230n661 forced, and recorded, 69–70 cathedral chapter, Domherren in Münster, halted (Stillstand) by Hofman, 11 22–23 and the Holy Spirit, 15 cathedrals. See under churches infant (traditional), 3, 6, 212 Catholics, view of rebaptizers, 58n42 in Münster, 32 Charles V, 19, 22 and repentance, 8n5 Charles the Bold, killed in battle, 19 and Schleswig disputation (1529), 9 child/children barter system of trade, 99 allowed to leave the city, 255 Bible. See index of scripture references flee during starvation, 237–38 Old Testament emulation, 17 forced marriage/rape of girls, 113, 118– open at meetings of twelve elders, 86 19, 123–24 read at meals, 85, 156 indoctrination of, 98–99 used to justify: King John of Leiden, 144–45; military exercises, 105–6;

301

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child/children, continued suspicious of prophecy, 151, 154, 158, King John’s stepchild named Newborn, 170, 178–79, 191, 203–4 215 community of goods. See also clothing; of Mathias, stepchild of King John, 214, matrimony; polygamy 214n554 bedding, prescribed by prophet, 149 mute, as demon possessed, 152–55 clothing, 149, 150n345 naming alphabet for, 211–15, 211– communal meals, 84–85, 92 12n545, 214n558 confiscation of: cattle/animals, 233–34; Christology, 172–74, 173n428 foodstuffs, 83–85, 92, 159, 194–95; Christopher of Schoonhoven, 257–58, horses, 136; money/property, 17, 258n780, 258n786 81–84, 92, 99, 220n585, 222–23, Christopher of Waldeck, 144n328, 236–37 145n332 failure of, 3–4, 120–21 churches, controlled/renamed/destroyed and forced rebaptism, 83 by rebaptizers, 67–68, 97, 215– Gresbeck’s view of, 31, 82n113 20, 215n561, 216n565, 216n569, houses to be left unlocked, 98 223–25, 228n649, 252. See also John of Leiden’s sermon on, 83 iconoclasm as lure for burghers, 122 church-state relations, 7 not universally accepted, 82–83 Clevorn family, Gresbeck’s in-laws, 287, rioting against, 124–25 287n7 and vegetable gardens, 240 clothing. See also community of goods convents. See monasteries/convents of former burghers, 190 Cornelius, C. A., 1–2, 33, 41–43, 83n116 for march to Promised Land, 159 Cuiper, Gerard de, 13 for military exercises, 176–77 Cuiper, William de, 12, 61n50 ostentation prohibited, 152n355 sumptuous for king’s court, 139 D worn by women, 152–53 Daemme, Ernest van den, 227 Coesfeld, as missionary destination, 165 dancing common people. See also entertainment; as diversion from starvation, 185n467, Münsterites; starvation 189–93 allowed to flee, 236–38 and spirit possession, 92, 155, 201 arrested for complaining, 257–58 sword dances, 192n483 defection/execution of, 265 as worship, 74, 92 emaciated from starvation, 278–79 Darmstadt ducal library, 41 enticed by Stutenberent, 60, 62, 66, 72 deacons. See also community of goods; exchange of houses, 151 food supply flight from city, 256–57, 259–60 confiscate foodstuffs, 83–85, 92, 159, and hypocrisy of leaders, 97, 141–44, 194–95 148–49, 163–65, 171–74, 184 number of, 84n119 intimidated by executions, 81, 87–88, search/inventory of households, 120–21, 93, 109, 120, 135, 199–200 149–50, 194–95, 239 permitted to buy back property, 294–95 serve bread/beer to starving people, 187 and polygamy, 113–14, 131 deaths property confiscated, 17, 81–84, 92, 99, and burial, 235 220n585, 222–23, 233–34, 236–37 gruesome, of Mathias, 89–91 receive mercy from landsknechts, 294 of Hofman, 11–12 surrender to besiegers, 257–58 of John of Leiden, 5, 34, 90n138

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of Knipperdolling, 5, 34 Eric of Brunswick-Grubenhagen, 35n51, from starvation, 121 56n34 suicide by drowning, suspected, 116 Eric of Saxony, bishop, 35n51, 56, 58 Denckher/Dencker, John (Johann Norde- Ernest, John, 227 mann), 229, 229n650 eschatology, 9–13, 12n12, 15–16, 133 Deventer, seen in a vision, 72 Eucharist, 6–7, 9–11, 14. See also Lord’s Diewer (queen), pl. 4 Supper appoints her own councilors/attendants, executioners appointed 136 John of Leiden (King John), 77–79, etymology of her name, 214n555 123, 136, 142, 167, 175, 227n642, husbands of, 12, 89, 214, 214n555 234–35 mother of Averall, 214 Knipperdolling, 123, 129n263, 136, as queen for King John, 89 142 regalia/subordinates/reign of, 136, Wechhacke, 227n642 136n290, 142–46, 161–67, 185–92, execution methods 205–7, 215n560, 226n623 beheading: of ensign, 123, 259; of disputations, in Schleswig (1529), on common man, 200; of first wives, baptism, 9 116–17; of knechts, 143, 167, 175; divorce. See under matrimony as least unpleasant for heretics, doctrines of rebaptizers 93n243; of rebels, 129; of Remensny- of God, 14 der, 229n657 priesthood of believers, 8–9 being thrown into pits, 129–30 summarized by Gresbeck, 220–23 with daggers, 129 the Trinity, 14 by gunfire, 80–81, 88, 93, 109, 129–30, dukes, 240, 244–46, 246n732, 247–48 143 duress (“dwang,” force, intimidation), 39, by hanging, 232 63, 76, 84, 89 executions/murders/torture Dusentschuer, John (limping preacher) of actor, 232 announces special meal, 156n371 of Borchardes and mother, 228n644 Gresbeck’s reference to, 35, 54n24 botched by John of Leiden, 77–79 and leaders’ confrontation, 197n503 of Elizabeth Wantscherer, 227n642 as new prophet/swindler, 148–49, 151, of fleeing people, 265 156–59 gruesomeness of, 129–30, 265n816 promotes polygamy, 151 of John of Jülich, 259 prophesies about King John, 134n281 of Kerkering, 225n615 sends missionaries to four towns, 164– of Knipperdolling, 34 66 of Krechting, 34, 76n97, 265n815 of landsknechts, 87–88, 109, 143, 167, E 175, 259, 280 Easter, as expected relief date, 174–77 of menfolk, by landsknechts, 275 ecclesiology of rebaptizers, 7, 14–16, of missionaries, 4, 118, 118n225, 166– 91n142 68, 197n503 Eding, Engelbert, 226 of possessors of money, 99n165, 259 education, 31, 98–99 of rebaptizers, by booty masters, 280–81 entertainment, 181, 185–93, 231–32, 248 of rebaptizers, by landsknechts, Erasmus, on Apocalypse (Revelation), 241n715, 277–79 16n19 of rebel rioters, 129–30, 198n506 of recalcitrant people, 120n231

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executions/murders/torture, continued G of Remensnyder, 228n644, 229n657 games. See entertainment of Schmoester, 88 Geistehovel, Albert, 227 of Tall Albert, 234 Gelgoter, Master Jaspar, 226 threatened against complainers, 234 geography, of German languages, 18–20 and torture: of landsknecht, 280; of Gerard the smoker, 88n132, 229n657 Northorn, 235–36 Glasemaker, Goswin, 227n634 of unbelievers, 94 Glasemaker, William, 227 of wives/women, 96–97, 116–17, 120 God (the Father) in rebaptizer thought, 14, F 17, 32, 37, 75, 133, 185 Fabricius, Derek, 63–64 gossip, about Faget, Hermanus, 228 buried money, 291 Feicken, Hille, 95n152 drowned woman, 116 Fochke, John, 227 king’s despondency/fear, 243–44 Foecke, Herman, 228n648 Knipperdolling replacing King John, food supply. See also community of goods; 290n22, 291n26 deacons paternity of Newborn, 214–15 and communal meal, 92–93 plundering landsknechts, 276n862, 289, confiscated by deacons, 83–85, 91, 159, 289n19, 290 194–95 governance found after surrender of the city, 278– city council/aldermen (See Münster city 79 council) hidden from the deacons, 194–95 and guilds, 25, 55, 242 items hidden by King John, 278 by intimidation, 39, 63, 76, 84, 89 old shoes, 255n765 under King John, 111n205, 133–36 preservation methods, 85n121 of Münster, 22–23, 24–25 vegetable growing, 240 of territories, by prelates, 22–23 foreigners/refugees, 3, 24, 38, 121–22, Graes, Henricus/Henry 150, 224, 224n606 commissioned by the king to Deventer, Francis (a Hollander fool), 216 169 Francis of Waldeck (prince-bishop) derided by Gresbeck, 32 attempt to seize the city, 64–67, 72n87, escapes execution, 166, 168–69, 131–33 205n527 becomes bishop of Münster, 23, 50n5, as false prophet, 171 58–59 feigns crazed revelations, 169n409 and city council, 2 letter to Münsterites (1535), 285 effigy of, and dirty pranks, 100–101 and the prince-bishop, 36, 168n407, Gresbeck’s letter to, 286–88 169, 169n423, 205n527 life of, 50 as prophet, 54n24, 147–48, 166n400 and Little Hans, 289n13, 292 grammar and plans to capture the city, 267–69 fronted subject, 47n64 rebaptizers’ plot to kill, 95–97 preposition for inside/outside, 84n120 relationship with Münster, 53n16 Gresbeck, Henry and surrender of King John, 277, 281 a/k/a: Hans of Brilen, 288; Henry car- takes possession of city, 281, 294 penter/cabinetmaker, 288, 292 Frederick of Wied, 55–56, 56n34, 58 assists besiegers, 28, 259–64, 272–73 Frisians. See Hollanders and Frisians autobiographical description, 29–32 as burgher, 24

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as cabinetmaker, 29, 261n797 gunpowder production, 98 dislikes Hollanders, 21 guns/firearms, 26–27, 80–81, 88, 90, 127– does not trust Little Hans, 268–69 28, 176–77 education of, 31 as eyewitness, 1, 2 H family/in-laws of, 286, 286n2 Hamm (town), 33 final plea as principal planner, 282–83 Hangesbecke, Mathias, father of Knipper- ignored in reports of city’s capture, 5 dolling’s stepdaughter, 214n554 linguistic influences on, 20 Hans of Brilen, alias for Gresbeck, 288 marriage of, 32 Heege, Everet ter, 228 and plan to capture Münster, 5, 264–65, Henricus the prophet. See Graes, Henricus/ 269–71 Henry and plan to take the city, 268–73 Henry the cabinetmaker. See Gresbeck, and preparation of attack, 271–72 Henry reconnaissance of city, 266–67 Herman in den Slotel, 225 reliability of, 39–41 Herzogische Bibliothkek in Meiningen, remains outside as attack proceeds, and Cornelius’s source ms, 41 273–75 Hessen, Marx, 290 report of: Overstein’s about Gresbeck’s Heyden, John tor, 230n661 role, 264n809, 268n826; to vindicate Hofman, Melchior his actions, 286–88 apocalyptic beliefs of, 3, 9–13, 133n278 report of bravery of, 288–91 arrested in Strasburg, 14 report of siege, 33–36 banishment from East Frisia, 9 returned to prison, 267 banishment from Emden, 10 spelling/misspelling by, 31, 31n46 banishment from Schleswig, 9 surrenders and life is spared, 261–62 banishment from Strasburg, 10 warnings against rebaptizers, 193–94 on baptism, 10 wife and in-laws of, 287 death of (1543), 12 in Wirich’s report, 291–92 halts baptisms, 11 Gresbeck manuscript, pl. 12–13 imprisoned in Strasburg, 11–12 archived/rediscovered, 1; in Cologne and Karlstadt, 10 (original ms), 1–2 life/career of, 8–12 authenticity of, 43–44 as Monophysite, 173n428 chronological confusion, 60n47 as a prophet, 10 Cologne manuscript, 43–44 replaced by Mathias, 12 damaged in 2009 building collapse, repudiated by Luther, 9 42–43 and Sacramentarianism, 10–11 digital copy (2007), 43 and Strasburg prophets, 10 edited versions, 44–46; at Darmstadt, 2; view of divinity of Christ, 14 at Meiningen, 2 Hohenstaufen dynasty destroyed, 21–22 microfilm copy, 43 holidays, 221nn587–88 orthography of, 44–45 Holland, as relief supply, 175 structure and themes of, 36–39 Hollanders and Frisians translation methods, 46–47 apocalypticism of, 157–58 Gresbeck, Margaret, 286n2 arrive at Münster, 52–53, 61 Grotevart, Tony, 227 artillery contraption of, 108–9 guilds, 25, 60, 60n48, 86, 242, 274n858 as blameworthy for events, 37–38, 50–51

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Hollanders and Frisians, continued Gresbeck’s characterization of, 32 as childlike, 191, 192n484 by radicals, 9, 15 Gresbeck’s opinion of, 109n197, 178– and rioting, 15 79 images/artwork in kingly court, 135–36 and false visions, 75 as preachers, 131 prayers to a weathercock, 75 rape of prepubescent girls, 123–24 intimidation (duress), as governance meth- as rebaptizers, 10, 60 od, 39, 63, 73, 76–77, 79, 84, 88–89 revere Mathias, 91 Investiture Conflict, 22 and rioting, 125–28 Israelites of the Bible, 15–18, 86n123 and Stutenberent, 61 and warfare, 132–33 J Holy Place, of rebaptizers’ thought, 144, John of Deventer, 225 144n329, 145, 192–93 John of Jülich, imprisonment and escape Holy Roman Empire, 21–23 of, 257–58 Holy Spirit, and baptism, 15. See also spirit John of Leiden (King John), pl. 2–3 possession administers Lord’s Supper, 95 Hotmaker, Luke, 226 appoints: dukes, 244–48, 250–51; new houses/household goods, stripped/ran- officials, 137–38 sacked, 98, 149–50, 194–95, 236– botched execution of a man, 77–79 37, 279–80 capture of, 277, 277n870, 294 Hübmaier, Balthasar, 8 and community of goods, 81n112, 83 hymns controls city watch, 71–73 after defense of city, 133 cowardice of, during siege, 242–44, after Henricus’s prophecy, 148 276–77 after John of Leiden becomes king, 135 death of (1536), 5, 34, 265n814, after King John’s sermon, 146 265n816 discant style, 186n471, 189 as executioner, 129n263, 136, 142, 167 in face of starvation, 186–87, 189 and expected relief from starvation, “A Mighty Fortress is Our Lord God” 174–76, 175n436, 177–84 sung in preparation to receive relief, as father and stepfather, 214–15, 183 214n554, 215n558 sung after communal meal, 85 as fiend and murderer, 123 sung after Knipperdolling antics, 155, fornication of, 214n554 203 Gresbeck’s view of, 37 sung after selecting dukes, 246–47 hypocrisy of, 140n306, 141, 188, 195, sung at end of festivities, 193 237, 239–40, 278 sung before selecting dukes, 245 imprisonment of, 124–26, 128, 277, taught to children, 98–99 282 imprisons Knipperdolling, 204 I intimidates Münsterites, 73–74, 77 iconoclasm kingship of, 134–36, 134n281 book burning in town square, 97 life of, 50n7 against the cathedral, 67–68 mania/trance of, 167, 195 desecration of artworks, 68n72, as Melchiorite leader, 12 217n575 oversees preachers, 196–99 destruction of churches, 97 on polygamy, 117–19 prophecies of revised, 164–65

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regalia and court of, 135–36, 138–46, on city council, 52 187–88, 243–44 execution/death of (1536), 5, 34, replaces Mathias, 90–91 265n816 servants of, by name, 225–31 as executioner/murderer, 123, 129n263, special horse of, 76 136, 142 spirit possession of, 154–56, 199–200 expels citizens, 69 surrender/torture of, 277, 280 fails of inspire apostles, 201–3 as unmerciful, 176 and Frederick of Wied, 59, 203 well fed during starvation period, 188, imprisonment of, 65, 124, 126, 128, 195, 237, 239–40, 278 204, 277, 282 wives of, 111nn206–7, 136n290, and King John, 135, 178–79, 179n451, 146, 162–64, 187–89, 213, 196–99, 197n502, 199n508 215nn559–60; Anna, 214n554; life of, 50n4 Diewer, 12, 89, 214n554, 214n558 and Mollenhecke, 126n253 (See also Diewer (queen)) and Münsterites, 61–62, 127n253 John of Schwerte/Schweren, 205, and night watch, 71–72 205n527, 229 and parody of mass, 206 Judefeld, Caspar, 65n62 and prince-bishop, 66, 95n152 Julius of Franken, 111n205 as prophet/preacher, 71–72, 164, 196– justice, symbolized by linden tree, 88n130 99 Justinian of Holtzhusen, 265n814, as rebaptizer patrician, 23–24 273n851, 274n854, 275n860, self-abasement of, 80 288–91 as spirit possessed, 155 wives of, 213, 213n553 K Koerde village, 270–71 Kalle, Jost, 229 Kohkus/Kohuss, Magnus, 213n553, 226 Karlstadt, Andreas, 10, 15 Koning, John, 227 Kemner, Timen, 55, 55n27 Kramp, Herman, 127n256 Kerkering, Christian, 225 Krechting, Bernard/Gerard, 34, 76, 76n97, Kerkering, John, 225 135, 245, 265, 265n815 Kerssenbrock, Herman von, 1, 2n1, 39–40 Krechting, Henry, 76n97, 86–87, 86n124, Kibbenbrock, Gerard 104–5, 135, 188, 213n553 arrested and pardoned, 79–80 Kirbbe, Everett, 216n566 as burgher master, 68, 225 Kruse, Curt/Conrad, 228 on city council, 38, 52n14 life of, 52n14 L and night watch, 71–72 landsknechts. See mercenaries as rebaptizer patrician, 24 (landsknechts) as wine taster, 156n366 Langenstraten, Henseken van der. See Little wives of, 213n553 Hans of Longstreet Klopriss, John, 76, 95n152 language/linguistics, 20–21, 20n23, 21n24, Knipperdolling, Bernard, pl. 5 193n490, 198n506, 208n539 arrest of, 55–56 Lensse, Henry, 229 beheads rebels, 129n263 Lenz of Horst, 266 as burgher master, 68, 225 letters, with reports of capture of Müntzer, capture of, 277nn870–71, 290–91, 294 285–95 causes strife, 242 Lichtherte, Tony, 269 characterization of, 13, 37–38, 196–99

FalseProphets-Mackay.indb 307 6/10/16 10:02 AM 308 Index

limping preacher. See Dusentschuer, John and divorce, 118, 118n224, 130–31 (limping preacher) as euphemism for abuse, 129 linden tree, as symbol of justice, 88n130 forced, on threat of death, 123 Little Hans of Longstreet John of Leiden’s view of, 222n591 cupidity of, 192–93, 283, 283n898 officiants of, 131 and Francis of Waldek, 289n13 of pre-pubescent girls, 113, 118–19, helps besiegers, 5, 28, 34, 259–61, 263, 123–24 264n809, 267–74, 277n872 and rape of girls, 123–24 as a mercenary, 31 required: for foreigners, 121–22; remar- names of, 260n791 riage of married couples, 122 Wirich’s report of, 291–92 rioting against, 124–25 Little Hans of Nijmwegen, 263, 267 varieties of, 130–31 livery. See clothing women required to marry, 122–23 Lord’s Supper, 6, 94–95, 164. See also Maximilian I, 19 Eucharist Meinard of Hamm, 267–68 Low Countries, and Anabaptism, 9, 12–13 Melchiorites, 11–18, 21–23, 61n50 Luther, Martin, 6, 9, 16n18, 20, 60n49 men/males. See also military organization Lutheranism, 3, 5–6, 22, 35 clothing restrictions for, 149 forced into polygamy, 123 M as guardians of old women, 119–21 Maler/Mater, Laurence, 230, 230n666 killed: in siege, 36; when fleeing the city, Margaret of Austria, 10 236–37 Marian worship, 172, 222n592 manic behavior of, 92 marriage. See matrimony Menneken, Bernard, 226 martyrs, beheaded in The Hague (1531), mercenaries (landsknechts), pl. 6–7 11 and booty of war, 271, 271n845, Mary of Hungary, 10, 19 272n847, 275, 279–81 mass, parodies of, 30n45, 37, 57n38, dirty jokes against, 100–101 58nn39–40, 204–8, 206n528, 207–8 and distrust of Little Hans, 274, Mathias, John, pl. 1 274n856 a/k/a Matthys, Matthias, Matthijs, 50n8 drunkenness of, at first attack, 272n847, apocalypticism of, 12–13 293, 293n40 on baptism, 12–13 practice exercises of, 106n189 botched execution of a man, 78–79 sappers fill the moat, 106–7 characterization of, 13 and warfare, 25–26 dies in battle (1534), 3, 12, 214 Mesmacker, Willebrant, 230 as Enoch of Apocalypse 11, 12 military fortifications, 177–78, 184– on execution of nonbelievers, 69 85, 247n738, 262n799, 276, gruesome death of, 90–91 276nn863–64, 288n11 intimidates common man, 73–74 military organization life of, 50n8 adopted by rebaptizers, 105–6 prophesies his own death, 89–90 banner/pennant of, 169, 258, 258n784, replaced by John of Leiden, 90–91 276, 276n865 replaces Hofman as leader, 12 cavalry established, 136–37 as Sacramentarian, 12 commanders replaced, 135, 137 wives of, 12, 214 defensive tactics of, 217–19 matrimony. See also polygamy pipes, drums, banners, etc., 105–6 among patricians, 23n28, 287n7 practice exercises, 176–77, 180–81

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preparation for warfare, 161–62, as New Israel, 145, 150 161n383 as New Jerusalem, 13 prepares to receive relief, 180–81 and night watchmen, 71–73 of prince-bishop, 25–27 parishes of, 25 reorganized by dukes, 247–48 survivors at fall of city, 240–41 and selection of dukes, 244n725 Münster city council missionary activities, failure of, 4, 118, and Clevorn family, 287n7 118nn225–26, 166–68, 197n502 overtaken by radicals, 2–3, 52, 68–69 Modersonne, Margaret, 214n554 and Reformation fervor, 2–3 Mollenhecke, Henry, 79–80, 79n106, 126, religious strife, 242 126n252–53, 127n255, 129m261 replaced with twelve elders, 85–86, monasteries/convents 86n122 Beguines, 57, 57n37, 224 and Rothman, 60n47 Brothers of the Fountain, 224, 224n609 structure/functions of, 25 Convent Across-the-Water, 63n55, 223 and truce with prince-bishop, 64–65 destroyed, 91, 219, 223–25, 228n649 Münsterites. See also common people Grey Monks (Franciscans), 91, 224 captured during rioting, 125 Nitzing, 228n649 forced rebaptism of, 69, 74 prophecy against, 62–63 gather for march to Promised Land, Rosendale, used as a prison, 94 159–64 stormed by rebaptizers, 183–84 hierarchical structure of, 23–24 money/precious metals. See also communi- intimidated by King John, 76, 251 ty of goods terrified by town criers, 52 coined by rebaptizers, 99, 99n164, treatment of by rebaptizers, 39, 51, 174n428, 249, 249nn742–45, pl. 69–71, 191 10–11 tricked and derided, 101–2 as lure for landsknechts, 99 Müntzer, Thomas, and Peasants’ War, used in dukes’ regalia, 140, 140n310, 60n49 249, 249n742 musicians, 18, 105–6, 156, 189, 191–92, Monophysitism, 14, 173n428 205, 231 Moors, mentioned by Gresbeck, 72 My Gracious Lord. See Francis of Waldeck Mose, Herman, 243 Mt. Zion (cathedral square), 156–59 N Münster, pl. 8–9, pl. 14 Naderman, John, 229, 229n650, 241n714, capture of, 127–28, 275–77 246, 246n732 chaos after Stutenberent’s preaching, 55 Nate, Herman ter, 227 city gates/streets renamed, 208–10, Neinatel, Hermanus, 230 210n542 New Jerusalem (Strasburg), 10 controlled by rebaptizers, 52, 66–67, Neyge, Hermanus, 230 71–73, 241–42 Northorn, Claus, executed for treason, failed storming of, 103–4 235–36, 268n828 hierarchal structure of, 24–25 Nykede (squire), 266 immigrants in, 224n606 O and imperial circles (Reichskreisen), 22 Osnabrück, as missionary destination, 165 landsknechts’ plunder/execution of, Overstein, 3, 34, 264, 264n806, 268n826, 278–79 273, 273n852, 291–95 Landtag duties, 22 and law enforcement, 22, 85

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P debauchery of leaders, 112 Gresbeck’s view of, 28, 30, 31–32, 37– papacy, and Investiture Conflict, 22 38, 38n55 patriarchy, of guardians of old women, hidden during siege, 291 120–21 killed by landsknechts, 276 patricians, in Münster, 23–24 mania of, 52, 91–92 Peasants’ War, and Luther, 60n49 origins of, in Münster, 8 Philip I of Hesse, 63n57, 172n422 plot to kill the prince-bishop, 96–97 Philip II of Spain, 19 regime of, in Münster (1534–35), 2–3, physicians/surgeons, status of, 124n240 61–62 Picker, Bernard, 227 as renegade priests/monks, 9, 131, 192 pietism, of Sacramentarians, 21 secret greetings among, 62 plunder. See under warfare/war as siege survivors, 5, 36n54, 277n870 Polderman, Cornelius, as Enoch, 12 as spirit possessed, 154–55 polygamy, 4, 18, 31–32, 110–19, 151, summary of doctrines, by Gresbeck, 214n554. See also matrimony 220–23 poverty, 70, 120–21, 123, 234. See also (Wiedertäufer/wedderdopper), 3, 8 starvation Redeker, Henry, 79–80, 80nn105–6, prayer, and forced rebaptism, 74–75 80n110, 127n254, 135n283, preachers, as anybody who could read, 131 213n553, 225 preaching/prophesying Redeker, John, 213n553 daily, in community house, 84–85 Redewech/Redeweg, Henry, 228, 228n645 and divine inspiration, 14–15 Redeweg, Anna, 228n645 ecstatic experience, 75 Redeweg, John and Else, 228n645 to Graes, 147–48 Reformation, 2, 9, 19 Gresbeck’s account of, 38–39, 121–22, refugees, 3, 24, 121–22, 150, 224, 172n420 224n606 of healing, for march from the city, 160 Reining, Gerard, 213n553 and Knipperdolling’s mania, 196–99 Reining, Herman, 213n553 as lies and seduction, 172n420 relief/rescue from starvation, 174–79, 183– of limping preacher, 166–68 85, 196, 250–52 against monasteries, 62–63 Remensnyder, Everett, 87, 205–6, night and day, 52 205n527, 213n553, 228n644, 229 oratory of, 121–22 Reneke (gunsmith), 256–57 and visions, 66, 71–72 repentance, and baptism, 8n5 priests, as renegade rebaptizers, 9, 192, Reynning, Gerard, 225 192n485 Reynning, Herman, 226 prince-bishop. See Francis of Waldeck Rickwyn, Laurentius, 230 prophets, 10, 73–75, 102, 147–48, 285 rioting/uprisings, 2–5, 124–28, 128n4, Q 129–30, 235 queen of rebaptizers. See Diewer (queen) Robert of Manderscheid (count), 264n808, 269 R Rode, Master Henry, 226 rebaptizers Roll, Henricus, 54n21 burial of, 51 Roman Catholic Church, and Lutheran census of, 160–61 reformation, 5–6 counterattack landsknechts, 275–76, Rothman, Bernard (Stutenberent) 275n862 announces King John’s court, 138

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and arson against St. Maurice’s, 69 Simons, Menno, 8 banned by Frederick of Wied, 56 simony, 55n28 baptized in Leeuwarden, 13 Slosseken, Derek, 228 books: Concealment, 179n454; Restitu- Smit, Hubert, 77–79 tion book, 37, 172n423, 174n430; Smoker, Gerard, 88n, 229n657 On Vengeance propaganda pamphlet, Snyder, Claus, 226 179–80 Sobbe, Conrad, 267n824 career of, 49n2, 54–55 sobriety, 101–2, 255, 293 causes strife, 58, 60–61, 242 social standing, and flight from the city, Christology of, 172–73, 174n430 70n79 on community of goods, 82 Soest, as missionary destination, 165 cowardice of, during siege, 291 spirit possession, 154–56, 199–201 eloquence of (yammering deftly), 104 Staprade, Herman, 54n24 encourages starving people, 187 starvation. See also relief/rescue from fires up rebaptizers for the raid, 104–5 starvation Gresbeck’s view of, 36 and cannibalism rumor, 236, 278, as king’s orator, 146 278nn876–77 and military organization, 181–82 of common people, 133, 177–78, nicknamed Stutenberent, 50n3 254–55 and parody of the mass, 204–5 deaths from, 121, 234 on polygamy, 117–19 and despondent leadership, 242–44 and review of dukes, 250–51 dismissal of elderly, sick, and children, sermons: after parody of the mass, 207; 237–38 to dukes and companies, 251–52; eating of: fat and salt, 239–40; livestock/ in face of starvation, 184, 187, 190; pets/vermin/grass, 76, 85, 98n162, against Henricus, 170–71; against 150, 206–7, 233–34, 238–39, 254– Marian worship, 172; to starving 55 people, 190–91; at St. Maurice entertainment used as distraction, 185– village, 53 93, 232 and Spanish cape, 273n853 and gardening, 240 wives of, 213n553 King John assailed, 256–57 Ruellenar, Bernard, 229 as motivation for escape, 33, 236–37 Ruesscher, Hupert/Hubert, 58n38, people forbidden to bake/brew, 194–95 77n103, 80n106 and physical ailments, 188 rumors. See gossip portrayal of, by King John, 187 and rebaptizers, 184–85 S and relief efforts, 174–76 Sacramentarianism, 10–11, 10–11n9, 21 survival methods, 194–95 sanctification, and Knipperdolling’s mania, St. Lambert’s Church, 34–35, 54, 74, 217, 198–99 265n816, 276n863 Schauerinne, John, 230 St. Maurice’s village/church, burned by Schemme, John, 216n566 rebaptizers, 68 Schenk, Jorgen, 183–84 St. Michael’s Church, as defensive position, Schlachtschap, Henry, 54n22, 75–76, 81, 275–76 124, 130 Stralen, Godfren, 54n24 Schmoester, Gerard, executed by gunfire, Strasburg, 10–11, 72 88 Strasburg prophets, and Hofman, 10 Schuren, John, 230n664

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Stutenberent. See Rothman, Bernard booty of war, 106n189, 271, 271n845, (Stutenberent) 275, 279–83, 291n29, 294 Stype, Claus the younger, 226 bravery of Gresbeck, 288–91 sutlers, and drunken soldiers, 272, casualties of, 107 272n847 casualties on both sides, 109–10 Swerten, John (John of Schwerte), 205, early modern, 25–28 205n527 inside the city, 275–79 Swertfeger, John, 230 and mercenaries’ drunkenness, 102–3, 272n847, 293n40 T methods of, 161n384 Telgte town, 53 Münster fortifications, 28 Thüringisches Staatsarchiv Meiningen, prince-bishop’s military, 25–26 41–42 prisoners of, 101–3 Tilbeck, Herman reports of: Gresbeck, 286–88; Justinian fear of rebaptizer leaders, 80–81 of Holzhausen, 288–91; Wirich, intervenes on Ruesscher’s behalf, 79– 291–95 80n106 Schenk’s assault on rebaptizers, 183–84 on John of Leiden as king, 135 siege of Münster, 3–4, 27–28, 101–3, as master of the court, 135 106–8, 232–33, 273nn850–51, and parody of the mass, 204, 206 293–95 as rebaptizer leader, 64n60, 65n62, Wassenberg preachers, 54nn21–24 125–26 Weghake, Ludger, 227 and rioting, 125, 127n254 Weiss, George, 290 wives of, 213n553 Wemhof/Wedemhove, John, 230n667 tithes, and parody of the mass, 206, Wemhof widow, 230n667 206n531 Werner of Pallant, 54n21 tokens for rebaptizers, 62, 77 Wiemhave, Albert, 226 torture. See executions/murders/torture Wilcken (squire), 266–67, 269–70, 294 town criers (rebaptizer), terrify residents, Willighege village, 270 52 Winold (king’s barber), 175, 175n432, Trutling, Derek, 216n566 178n449, 228n647 twelve elders, 3, 85–88, 86n122, 110, Wirich of Dhaun, Count of Falkenstein, 122n235, 135–37 Lord Overstein, 3, 34, 264, 264n806, V 268n826, 273n851, 291–95 women/females Vient/Vlienthoff/Voienhoff, John, 230, abuse of, 93, 119, 123–24, 256 230n667 arrested/imprisoned/threatened, 117 Vinne, Dionysius, 54n24, 95n152, artillery usage of, 183 124n243, 174n428, 214n557 as assassin, 96–97 visions, 66, 71–75, 75n95 barrenness of King John’s wives, 213– Voelkerts, John, 11 14, 215n560 W and children, flee the city, 237–38 Wantscherer, Elizabeth, 227n642 clothing of, 149, 152–53 Warendorf, as missionary destination, 165 elderly obliged to take a guardian, warfare/war. See also artillery; military forti- 119–20 fications; military organization executed, 96–97, 116–17, 119–20, 282 abortive attempt to seize the city, 64–67, and expected relief from starvation, 131–33 182–83

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expelled from battle, 290 female doctor, 124 forced rebaptisms of, 76–77 held by prominent rebels, 213n553 as hostages, 236–37 left behind by husbands, 3, 114, 182, 287n7 as manager of mute/possessed girls, 154 manic behavior of, 92 as nurses, 180 and plan to assassinate the prince- bishop, 95–97 pregnancy and marital relations of, 112–13 rape of girls, 123–24 required to marry, 122–23 retaliation against Schlachstrap, 124–25 shrieking at king’s spirit possession, 200 and siege of Münster, 236–37 taunt besieging landsknechts, 274 unmarried, seek husbands, 122–23 wimple as secret token, 62 Wynschenck, Caspar, 144n325 X Xanthus, Henry, 213n553 Z Zwinglianism, in East Frisia, 9

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“n” following a page number indicates a note on that page.

Genesis Ezekiel 13:22...... 170n414 1:28...... 110n201 9 ...... 17 14:12–26...... 6 4:17...... 110n202 Daniel 15:40...... 222n592 12:1, 7 16:1 ...... 157n375 7 ...... 17 ...... 222n592 15:18–21...... 157n375 16:16...... 7–8n4, 8 16:4 2 Esdras ...... 110n202 Luke 18:3 4 ...... 17 ...... 157n375 6:13–16...... 202n514 21:1–3...... 110n202 Matthew 9:1–6...... 202n514 32:25–29...... 213n551 1:25...... 222n592 11:29–32...... 134n280 Exodus 6:17–30...... 6 13:30...... 16 20:3–4...... 15 10:1–4...... 202n514 16:19–31...... 231n671 10:5–23...... 202n514 Deuteronomy 18:24–25...... 16 12:38...... 134n280 1:8 22:7–38...... 6 ...... 157n375 12:39–45...... 134n280 5:8 John ...... 15 12:46–47...... 222n592 28 book of ...... 15 13:55...... 222n592 ...... 16n17 1:14 Judges 19:23–24...... 16 ...77n100, 173n428 2:12 book of...... 18, 251n749 19:30...... 193n489 ...... 222n592 7:3, 5 2:22...... 249n746 22:21...... 242n722 ...... 222n592 9:32 24:11...... 170n414 ...... 134n280 1 Samuel 9:33 27:56...... 222n592 ...... 134n280 1:19–20...... 110n202 10:31–33...... 134n280 18:27...... 110n202 Mark 13–17...... 7 1:4...... 8 2 Samuel Acts 3:13–19...... 202n514 22:18...... 186n470 1:14 3:31...... 222n592 ...... 222n592 1 Chronicles 6:3...... 222n592 2:1–21...... 15 2:38 21 ...... 186n470 8:11–12...... 134n280 ...... 15 8:23...... 160n381 4:32–5:10...... 92n142 Jeremiah 4:32–37...... 17 51:39...... 157n376 10:23–25...... 16 10:31...... 16 5:17–8:4...... 92n142

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Romans 1:5...... 202n514 11:13...... 202n514 Galatians 1:19...... 222n592 2:7–8...... 202n514 Philippians 3:19...... 240n713 Hebrews 9:10–11...... 144n329 9:23–24...... 145n329 10:19...... 144n329 11:9...... 157n375 Apocalypse (Revelation) book of...... 10 7:3...... 12 7:4...... 13 7:4–8...... 17 8–9...... 157n374 9:4...... 12 11 ...... 12 14:1...... 13, 18 21:2...... 17

FalseProphets-Mackay.indb 315 6/10/16 10:02 AM About the Author

Christopher S. Mackay has a doctorate in classical philology from Harvard University (1994). Full professor in the Department of History and Clas- sics at the University of Alberta, he has published books on a wide range of topics: Ancient Rome: A Military And Political History (2005, 2007), Malle- us Maleficarum: Latin Text and English Translation (2006, 2012), Narrative of the Anabaptist Madness (2007), Breakdown of the Roman Republic (2009, 2012), and Hammer of Witches (2009). He also translated and adapted Mi- chel Launey, An Introduction to Classical Nahuatl (2011).

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